Mahmudkhoja Behbudiy's Approach to Bekhbudiyi's Cultural Autonomy Project of Turkey and the Political Governance Policy

INTERNATIONAL JOURNAL ON ORANGE TECHNOLOGIES (IJOT) e-ISSN: 2615-8140
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Mahmudkhoja Behbudiy's Approach to Bekhbudiyi's Cultural
Autonomy Project of Turkey and the Political Governance Policy
Mukhtarov Sardorbek Saydullo ogli
Student of the Faculty of History of Andijan State University
muxtarovsardorbek345@gmail.com
Gayratova Gulzoda San'atbek qizi
Bukhara State University is a second-year student of Uzbek language teaching philology and languages
gayratovaguli@gmail.com
Mamajonova Gulmira Dilbek qizi
Andijan State University 1st year student of the Faculty of Philology
mamajonovagulmira1907@gmail.com
---------------------------------------------------------------------***----------------------------------------------------------
Annotation: In this article, we have tried to cover the project of Mahmudhoja Behbudi and himself, which he called
"invitation", "Behbudi's project of cultural autonomy of Turkestan." We also tried to shed light on the views of
Mahmudhoja Behbudi on the false promises made by the Tsarist Russia and the subsequent Soviet Russia to the
Turkestans.
Keywords: "Invitation", Duma, faction, work, autonomy, Bolshevik, foundation, Menshevik, revolution, sart.
INTRODUTION:
Major progressives Mahmudhoja Behbudi, Fitrat, Fayzulla Khojayev and Munavvar Qori played
an important role in the restoration and implementation of national statehood in Turkestan. And it
seems hard to talk about the efforts of many other Jadids to make our homeland free from foreign
invaders and independent. One of them is Mahmudhoja Behbudi. The First President Islam Karimov
also spoke warmly about this man: “Our great enlightened ancestor Mahmudhoja Behbudi said at the
beginning of the last century: It is no coincidence that he called on the people of Turkestan to awaken
their consciousness. Today's world of high thinking and technology proves how true these words are.
”[1] In particular, Mahmudhoja Behbudi, at the beginning of the twentieth century, actively sought to
develop and put into practice his views on the future of public administration in Turkestan. For
example, Mahmudhoja Bekhbudi submitted the "Project of Bekhbudi's Turkestan Cultural Autonomy"
to his Muslim faction for consideration in the 3rd State Duma of Russia convened in 1907. [2]
Behbudi calls this project an "invitation." The idea arose in Buhbudi after the famous Manifesto,
published in the Russian Empire on October 17, 1905. As soon as the idea of the State Duma came to
fruition, Behbudi began to implement his ideas. Among the documents sent with the invitation are two
letters written by Behbudi to members of the Muslim faction of the 2nd State Duma on April 24, 1907
and the 3rd State Duma in 1907.In fact, the concept of national autonomy put forward by Behbudi and
other progressive Jadids was an aspiration for the political and economic independence of the
Turkestan region. Autonomy was the first step towards independence. That is why the administrators

of the Russian Empire, and later the leaders of the democratic Russian Republic (spring and autumn of
1917) and Soviet Russia, especially the Bolshevik Party, which came to power by force in October 1917,
opposed the notion of national autonomy. Struggled with their efforts. Although Soviet Russia came to
Turkestan with promises of autonomy, self-government, and independence, they did not intend to do
so. In this regard, Mahmudhoja Behbudi in his article "Statement of Truth" said: "We want the Muslims
of Russia today to live by the method of autonomy (federation) ... We want the Muslims of Turkestan to
live in Russia, Jews and others on their own
If we establish the government of Turkestan, which is a part of Russia, we will have our own
parliament (parliaments). [3]
Section 7 of the Behbudi project, “On the Judges of Turkestan,” contains important insights into
the activities of the treasury. Behbudi, a great scholar who has mastered the history and jurisprudence
of Islam (he also served as a mufti in Samarkand), expresses his views on this issue. In particular,
Behbudi's opinion that Turkestans should work in Kazakh and write all documents in their native
language, Turkic (Uzbek), is important. Many parts of the draft law, such as the Civil Courts, the
Foundations, the Public Schools, and the Water and Land, call for more democratic freedoms.
Restriction of the rights of officials (paragraph 7), the presence of schools in the native language
(paragraphs 18-19), the cessation of the import of migrants to Turkestan (actually Russian migrants
and other immigrants sent from the center of Russia) (paragraph 24) was one of them. According to
historical sources, by 1915, 2 million people from the central regions of Russia. The Russian
"immigrant" was brought to Turkestan and placed there.
Mahmudhoja Behbudi also openly expressed his views on statehood in many articles published
in the Jadid press. In an article published in the Khurshid newspaper on October 11, 1906, entitled
"Khairul umuri avsatuho" ("The best of things is average"), he sharply condemned the socialist doctrine
and the Bolshevik Party, which tried to implement it in Russia. In his article, Behbudi dividesthe existing
political parties in Russia into the following groups:
1. The bureaucratic dictatorship (absolute monarchy - the ruling party).
2. Mashrutai avomiya (Constitutional Democrats - Cadet Party).
3. Participation of the masses (People's Socialism - Social Democratic Party).
4. Union of Russian Muslims.
In the article, Behbudi criticized the activities of the Social Democrats (Mensheviks and
Bolsheviks) and the Social-Revolutionary Party, saying that they were trying to change the current
system through a revolution, which was unprecedented in Russian society. warns of losses.
The founder of the Jadid movement, Behbudy, the famous Crimean Gasprinsky, also had the
opportunity to express his views a little more freely only after 1905. Gasprinsky's 1907 article, Turkism,
published in the Tarjimon newspaper, focused on cultivating a sense of national pride.
The Russian government treated the indigenous peoples as uncivilized. Behbudi, of course,
expressed his attitude to such an attitude. Mahmudkhoja Behbudi In April 1917, at a congress of the
Executive Committee of the Turkestan region, the Russian chauvinist Geodakov declared that "...
autonomy for civilized peoples, and autonomy for the rest ... (Kyrgyz, Sarts) "Indigenous peasants are
not inferior to Russian peasants, and they are superior to immigrants fleeing from the western
provinces," he said. The old colonial regime, which kept the country in ignorance, is not to blame for the
cultural backwardness of the Turkestan citizen. ”[4] Of course, there is no need to comment on these

ideas. We, the youth, need to study our history thoroughly and appreciate today's peaceful, independent
country. One of our ancestors is Mahmudhoja Behbudhoja oglu Behbudibir. We have only just begun to
study Behbudi's personality and his creative heritage as a great representative of the culture of the
Uzbek and Turkestan peoples, only thanks to Independence.
Because Behbudi was the first independent figure among the Turkic peoples and a great figure
who devoted his entire life to the struggle against colonialism and national independence, the Red
Empire did not mention his name for almost half a century. Behbudi was branded as a stranger to the
Soviet system, defending the interests of the local bourgeoisie. However, Behbudi entered our history
as a great person who had a great influence on the development of the culture of all the peoples of Turan
and left an indelible mark. The history of culture is a very broad concept, covering almost all branches
of science in the field of formation and development of human consciousness. At the same time, all
sciences grow in harmony and ensure the development of society. This process is primarily aimed at
raising human consciousness, raising consciousness, deeply inculcating in his heart both national and
universal qualities, the formation and development of feelings of care for their homeland, people,
history, present and future. will continue to be added together. Behbudi embraced this great idea and
belief and entered the field of history in the 1900s as a leading scientist, educator, historian, playwright,
multifaceted enlightener, and one of the leading figures of the Jadid movement. His encyclopedic
scholarship is very much in line with the traditions of our great ancestors of the past, and is also
explained by the fact that in the early twentieth century they adapted their work to a new era.Like Abu
Ali Ibn Sina, Beruni and other great ancestors, Behbudi also mastered a number of sciences of his time.
He has authored a number of scientific papers, textbooks and manuals in the fields of language,
literature, mathematics, geography, history and other sciences. He founded and led a number of
newspapers and magazines, published books and maps, and set up printing houses and schools to
spread enlightenment. Mahmudhoja Behbudi is a bonus of the Turkestan Jadid movement. His
achievements in the field of drama opened a new era in Uzbek literature. One school was not enough
for enlightenment. It was necessary to get acquainted with the events of the time and the world, to be
aware of the state of the Motherland and the daily life of the Motherland. Therefore, the nation needed
a mirror in which it could see both its faults and its faults. It was this need and necessity that led Behbudi
to the theater and the press. This is how Padarkush came to be. Padarkush is the first universally
recognized example of Uzbek drama. So far, Behbudi and Uzbek drama have not been studied in the
same way as in our dissertation. With this need in mind, we have thrown Behbudi and contemporary
drama into the object of analysis, and we will try to cover it as objectively as possible, to show effective
methods of teaching the drama genre in schools. Behbudi has dedicated his entire conscious life to the
people and the motherland. He sincerely served to restore our national values, to create an ideology of
the future. However, Behbudi, like many other patriotic and nationalist intellectuals, was discriminated
against. His name and works were blacklisted. Unworthy remarks were made about Behbudi. The man
was unjustifiably branded a nationalist. In the end, there was no city, district, school, library, street or
alley named after Behbudi. Surprisingly, after Uzbekistan gained independence in 1991, this injustice
and injustice were completely eliminated. It was too late, but Behbudi's good name was restored. His
great services and works were again appreciated. In particular, Behbudi's drama Padarkush has been
republished and has a strong place in school curricula. Indeed, Behbudi's greatest contribution to the
field of art is that he was the first in Uzbek literature to establish the national drama genre. The three-

act, four-scene drama Padarkush is a testament to that. The emergence of this play was a major event
in the history of our literature and art at that time. Indeed, the Uzbek national drama and national
theater began with Behbudi's first Uzbek play, Padarkush. Enlightened writer, scholar and public figure
Mahmudhoja Behbudi is one of the pioneers of the Jadid movement and Uzbek literature of the
twentieth century. No matter what problems a prosperous society raises, building good relationships
between family (parents) and the school is fundamental to the education of young people. Without it,
parenting would not be possible.The issue remains valuable as it is still the most pressing issue on the
agenda. This issue must always be in the center of attention in the struggle to strengthen our
independence. Educating our youth on the spiritual heritage of our great ancestors, on the basis of our
most advanced national traditions, in the spirit of national and human values will continue to be a
priority, and Behbudi and his comrades will play a key role in solving it. rosi helps us. Apparently, the
drama "Padarkush" depicts life events and contradictions, and condemns ignorance and ignorance.
Ignorance and greed, immorality have been criticized. The idea of enlightenment is promoted. This is
the artistic and aesthetic significance of this work. Behbudi has a special place in the history of our press
as an article writer. The number of his identified articles has reached 300. They are on a different topic.
In his first articles, he vehemently rejected communist ideology, writing that it was "imaginary" and
that "joining this category is extremely harmful to us, the Muslims." No. 6). He considers it important to
understand himself. He writes, "Those who do not know the name of their tribe and the names of their
seven fathers are called marquq" ("The word Sart is unknown", "Oyna" magazine, 1914, № 23). The first
example of democratic statehood established by the Jadids in late 1917 and early 1918 called for the
unity of the peoples of Turkestan at a time when the fate of Turkestan's autonomy was being decided.
Behbudi became actively involved in socio-political activities. In fact, this activity began in 1906.In the
same year he took part in the congress of the Union of Muslims of Russia in Nizhny Novgorod. He spoke
at the Congress of Turkestan Muslims in Tashkent (1917). He spoke out against any disagreement
among Muslims. While leaving the country in the early spring of 1919, he was captured by the people
of the Emirate of Bukhara in Shahrisabz with the help of spies of the Revolutionary Emergency
Commission, and his companions Muhammadqul and Behbudi have a special place in the history of our
press. The number of his identified articles so far reaches 300. They are on a different topic. In his first
articles, he vehemently rejected communist ideology, writing that it was "imaginary" and that "joining
this category is extremely harmful to us, the Muslims." No. 6). He considers it important to understand
himself. He writes, "Those who do not know the name of their tribe and the names of their seven fathers
are called marquq" ("The word Sart is unknown", "Oyna" magazine, 1914, late 1917, the first Jadids
founded in 1918). The example of democratic statehood calls for unity at a time when the fate of
Turkestan's autonomy is being decided. Behbudi was actively involved in socio-political affairs. In fact,
this activity began in 1906. In the same year the Union of Russian Muslims in Nizhny Novgorod. He
spoke at the Congress of Turkestan Muslims in Tashkent (1917). He spoke out against any conflict
among Muslims.Early 1919. Fitrat, Cholpon, Ayni and other poets wrote laments for Behbudi. Behbudi's
life and work in Uzbekistan (H. Sayid, N. Avazov, Z. Ahrorova), Tajikistan (R. Khodizoda), Germany (in
collaboration with I. Baldauf; B. Kasimov), the United States (E. Alvort) and other countries scientific
research is being carried out on The street and school in Tashkent are named after Behbudi

REFERENCES:
[1] Karimov.I.A High spirituality is an invincible force. T.: Ma’naviyat, 2008. 95 b.
[2] See Behbudi. Turkestan Cultural Autonomy Project. // World Literature, August 2003. - B. 146-156.
[3] June 12, 1917 issue of the newspaper "Ulug Turkiston".
[4] Shamsutdinov R., Karimov Sh., History of the Motherland (Third book) Tashkent: Sharq, 2010.-p 23.
[5] Karimov IA “There is no future without historical memory” T: Uzbekistan 1998.
[6] Karimov IA "High spirituality is an invincible force." T. 2008y.
[7] Karimov IA "Without deviating from the path of the great goal" "National independence of
Uzbekistan
[8] Economy, politics, ideology ”. T: -East 1996 y
[9] Mustafa Chokayev "Executioners of Independence" East 1992
[10]Jorayev N, Karimov Sh “History of Uzbekistan” East 2011.
[11]B. Kasimov and others. "Uzbek literature of the national revival period". T. 2004 y.
[12] Mamudkhoja Behbudi, "Zarafshon" newspaper, March 25, 1923.
[13] Heroes of Independence "Mahmudhoja Behbudi" T. 2009.
[14] Mahmudhoja Behbudi. "Qasdi safar" Excerpt from "Oyna" magazine.
[15] New thoughts on the life and work of Fayzulla Khojayev. T., 1997.
[16] Book II “Modern history of Uzbekistan” T; east 2000 y.
[17] Azamkhodjayev S. “Autonomy of Turkestan” East 2011.
[18] Jorayev N Karimov Sh. “History of Uzbekistan” T. Sharq Publishing House, 2011
[19] N. Karimov. "Landscapes of XX century literature". T., 2008
[20] http://www.ziyouz.com

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